Freedom of mind in willing; or, Every being that wills a creative first cause.
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| Freedom of mind in willing - Rowland Gibson Hazard |
The public mind is at present so engrossed with other pursuits, and so satisfied with its progress in them, that there is little room to hope that it will bestow much attention upon the subject of this volume. Physical Science and Material Progress are now absorbing objects of effort. To these, all utility is ascribed, to the exclusion of the Metaphysical, which lies under the imputation of being both uninteresting and useless.
Why this opprobrium and whence the general neglect, the absolute indisposition, to inquire into the structure and conditions of our spiritual being, which, as the source of all our power and all our enjoyments, one might naturally suppose would most interest us, and at the same time, by its mystery, most excite our curiosity? That the discoveries in Physics, so varied and so magnificent, have largely contributed to our material comforts, have feasted the intellect and even regaled the imagination, is undoubtedly one cause of this neglect of the science of mind.
The reason for its being neglected lies not so much in its want of attraction, as in the prevailing idea of its inutility; and this idea, though now magnified by temporary causes, has a foundation in the fact, that no investigation of the nature of our faculties and powers, mental or physical, is essential to that use of them which our early existence demands.
Some contents:
CHAPTER I Of the Existence of Spirit, 1
Postulates of the argument— Knowledge, thought, sensation, emotion, want and effort recognized as in one combination; one mind — Each of such combinations, associated with a particular form, constitutes what each, denominates I —Idea of form not essential to our idea of spirit, or Intelligent being — Certain sensations, which, we can and do ourselves produce; some of the same kind, which w« know that we do not produce, and, attributing to others, get the idea of other finite minds; and others, which we cannot produce; and thus get the idea of Superior Power— This power really infinite, or to use the same as if it were so— "We thus come to know ourselves, our fellow beings, and God, as Cause.
CHAPTER II.— Of the Existence of Matter, . . . ' . . .6
We know of it only by our sensation— Sensations not conclusive proof of its existence— Sensations may be the thought and imagery of the mind of God directly imparted to us — In either case, they represent His thought, and are equally real — That they are thought and imagery directly imparted to us, the more simple hypothesis, and more in accordance with our- own conscious powers- Matter not necessary-y for Spirit to act upon— This illustrated by geometrical science— To ignore matter would simplify the question of freedom of the mind and make creation more intelligible — Not sufficient proof to warrant this course; but, in either case, the phenomena are the same, and matter is unintelligent and inert.
CHAPTER IIL— Of Mind, ... 9
Its attributes and its faculty of will— Its sensations and emotions not dependent on its will — Its knowledge also not so dependent — But the act of will may be essential to the acquisition of knowledge— Feeling a property, or susceptibility, rather than a faculty— Ability to acquire knowledge a capacity, or sense, rather than a faculty — Object of the act of will always produce some effect Of the Existence of Spirit, 1
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